Yoga and Meditation

KUNDALINI YOGA
By SRI SWAMI SIVANANDA

Chapter Four 

YOGA ADDENDA
1. Sadasiva Brahman 
Sri Sadasiva Brahman, a reputed Yogi, lived in Nerur, near Karur, in Trichinopolly district, some one hundred and twenty years ago. He was the author of ‘Atma Vilas’, ‘Brahma Sutras’ and various other works. Once he was in Samadhi. The floods in the Cauveri river covered him up with mud. For some months his body remained buried underneath the earth. The agriculturists tilled the land and injured the head of the Yogi. Some blood oozed out. They were quite astonished. They dug out the earth. Sadasiva Brahman got up from his Samadhi and walked away. Once some rude people came with sticks to beat him. They raised their hands, but they were not able to move them. They remained like statues. At some other time he entered the Zenana of a Nawab quite naked while he was roaming about as an Avadhuta. The Nawab got enraged and cut off his hand with a big knife. Sadasiva Brahman went away with a laugh. The Nawab thought that the man should be a great Sage. He took the maimed hand and followed the Sage. On the third day the Nawab said: “O my Lord! I cut off your hand due to my foolishness. Kindly forgive me.” Sadasiva simply touched the cut portion with the other hand. There was a new hand. Sadasiva forgave the Nawab and blessed him. 

2. Jnanadev 
Sri Jnanadev is also known as Jnaneswar. He was the greatest Yogin the world has ever produced. He was born in Alandi, 7 miles from Poona. His Samadhi is there even now. If anybody reads the Gita written by him by the side of the Samadhi all the doubts are cleared. He is regarded as an Avatara of Lord Krishna. When he was a boy he simply touched a buffalo. It repeated the Vedas. He had full control over the elements. When there was no vessel to prepare food, his sister prepared bread on his back. He entered Samadhi while alive at the age of 22. He drew up all the Prana to the Brahmarandhra and gave up the physical body. When he was a boy of 14 years, he began to write commentary on Gita. His commentary on Gita is considered one of the best. In a big assembly of Sanskrit Pandits in Benares, he was selected President. 

3. Trilinga Swami 
Sri Trilinga Swami of Benares, born in Andhra Desa, lived some fifty years ago. He lived for 280 years. He made his Tapas in Manasarovar (Tibet). Once Ramakrishna Paramahamsa also saw him at Benares. He brought some money to Benares when he first came in for Tapas. He opened a milk-shop and distributed milk free to poor persons, Sadhus and Sannyasins. He used to live underneath the Ganga water even for six months continuously. He used to sleep in Kashi Visvanath’s Temple keeping his feet over the Sivalinga. Once he caught hold of the sword of the Governor and threw it into the Ganges. When the Governor demanded it back, he dived into the water and brought back two swords and the Governor was unable to find out his own sword. Some mischief-makers poured some lime-water in his mouth. He at once pumped it out through the anus by Sang Pachar Kriya. 

4. Gorakhnath 
Sri Gorakhnath was a great Yogi like Sri Jnanadev of Alandi. In Chandragiri village on the banks of the Godavari, there was a Brahmin named Suraj. His wife’s name was Sarasvati. They had no children. Yogi Matsyendranath went for Bhiksha in the house of Suraj. Sarasvati entertained the Yogi with good food, with Sraddha. She wept before him for not having a child. Yogi Matsyendranath gave her a pinch of holy ash with blessings for a child. Some time later, she had a son. Matsyendranath came back to Sarasvati and took the boy with him when he was twelve years of age. He sent the boy to Badrinarayan for doing Tapas. Apsaras and other Devatas came to molest him. He stood firm and tided over all temptations. He got tremendous Siddhis. Matsyendranath also imparted all his powers and Vidyas to the boy, his disciple, Gorakhnath. 

Sri Gorakhnath in his 12th year went to Badrinarayan and performed Tapas for 12 long years, living on air alone. Gorakhnath had tremendous Yogic powers. When his Guru Matsyendranath entered the dead body of a Raja (Parakaya Pravesh) to obey the orders of Sri Hanuman to produce an offspring for a certain Rani, Gorakhnath assumed the form of a lady through his Yogic powers and entered the inner apartments of the palace (Kamarupa Siddhi). At some other instance he made a toy child out of clay and gave this as a play-mate for the children of a certain village. He converted a portion of a mountain into gold and reconverted it to its former condition. He passed urine on a rock. It became gold. Once in a Kumbhamela on the banks of the Godavari, he gave food to all by spreading only leaves but offered different rich meals to the liking of everyone. In the same Mela he slowly reduced himself in bulk and assumed the form of a mosquito (Anima Siddhi). Through his own Yogic power he burnt himself to ashes and again assumed his original form. He did Akasagamanam (walking in the sky). In this way he performed many Siddhis. Raja Bhartrihari was his disciple. 

5. Swami Krishna Ashram 
Swami Krishna Ashram is a living saint at Daroli village, 14 miles below Gangotri, the origin of the Ganges. He has been living there for the last eight years in an absolutely nude state, in an icy region, where an ordinary man may require a woollen sweater, a Gothma and half a dozen blankets. He was a Siva Bhakta. He threw away all his Puja-vessels, went to Varanasi, took Sannyasa and lived there for a year. Then he went to Hardwar, threw off the Danda and became an Avadhuta. He was in Uttarkashi also. When sharp, big flies were biting his body, when blood was emerging profusely, he would never disturb the flies. Such was his power of endurance. Once in the Kshetra an arrogant servant insulted him for not bringing any vessel for Dhal and poured very hot Dhal on his hands. Swami Krishna Ashram drank the Dhal though his lips and hands were scalded. There is another Swami by name Bhuma Ashram, living at Daroli in a nude state. He is a friend of Krishna Ashram. 

Titiksha, the power of endurance, is an essential attribute of all Sadhakas. This is one of the sixfold virtues of Sadhana Chatushtaya. Read Slokas 14 and l5 of the Gita, chapter II. You will understand the importance of this virtue, Titiksha. 

6. Yogi Bhusunda 
Yogi Bhusunda is one of the Chiranjivis amongst the Yogins. He was the master in the science of Pranayama. It is said that a big nest, like a mountain, was built by him on the southern branch of the Kalpa Vriksha, situated at the northern summit of the Mahameru. Bhusunda lived in this nest. He was a Trikala Jnani. He could sit in Samadhi for any length of time. He was desireless. He had obtained supreme Santi and Jnana. He was there enjoying the bliss of his own Self and he is still there being a Chiranjivi. He had the full knowledge of the five Dharanas. He had rendered himself proof against the five elements by practising the five methods of concentration. It is said that when all the twelve Adityas scorch the world with their burning rays, he would, through his Apas Dharana, reach up the Akasa. When fierce gales arise splintering up the rocks to pieces, he would be in the Akasa through Agni Dharana. When the world together with the Mahameru would be under water, he would float on them through Vayu Dharana. 

7. Tirumula Nayanar 
Tirumula Nayanar was a great Yogi in Kailas. He had all the 8 major Siddhis through the grace of Nandi, the Vahana of Lord Siva. He was a friend of Agastya Muni. He came from Kailas and stayed in Varanasi. Then he went to Chidambaram and Tiruvavaduturai and other places near Madras. He worshipped Lord Siva in the temple at Tiruvavaduturai and stayed there for some time. Once he went to a garden on the banks of the river Cauveri. There he saw the dead body of a caretaker of a herd of cows. He noticed that all the cows surrounded the dead body of the cowherd and were crying bitterly. This touched the heart of Tirumular. He pitied the cows very much. He left his body in a certain place and entered the dead body of the cowherd. He looked after the cows throughout the day and sent them back to their respective houses. The wife of the cowherd, who was not aware of the death of her husband, invited Tirumular who was wearing the physical body of her husband. Tirumular refused. He wanted to enter his own body. When he searched for his body, it was not found in the original place. Then he thought it was all the grace of Lord Siva. Then with the body of the cowherd, he went to Avaduturai and sat underneath an Asvattha tree on the western side of the temple and wrote a valuable book called “Tirumantram” in Tamil. It is a book of 3000 verses which contain the essence of the Vedas. 

8. Mansoor 
Mansoor was a Sufist Brahma-Jnani. He lived in Persia, some four hundred years ago. He was repeating always “Anal-haq! Anal-haq!” This corresponds to “Soham” or “Aham Brahma Asmi” of the Vedantins. People reported to the Badshah that Mansoor was an atheist (Kafir) and that he was always uttering “Anal-haq.” The Badshah was quite enraged. He ordered that Mansoor must be cut into pieces. His orders were obeyed. Even then the pieces of flesh were uttering “Anal-haq.” He felt no pain as he was a full-blown Samadhi Jnani and as he had full identification with Brahman. He was above body-consciousness. Then they put the pieces of flesh and bones in the fire and reduced them into ashes. Even then the ashes uttered “Anal-haq.” During his life-time he performed many miracles. Even Jnanis can do miracles if they desire and if they find it necessary for the occasion. Sadasiva Brahman and other Jnanis did wonders. Remember the lives of great men daily. You will advance in the spiritual path. 

9. Milarepa 
Milarepa was one who had been profoundly impressed from his youth by the transient and impermanent nature of all conditions of worldly existence and by the sufferings and wretchedness in which he saw all beings immersed. To him existence seemed like a huge furnace where all living creatures were roasting. With such piercing sorrow did this fill his heart that he was unable to feel even any of the celestial felicity enjoyed by Brahma and Indra in their heavens, much less of the earthly joys and delights afforded by a life of worldly greatness. 

On the other hand, he was so captivated by the vision of immaculate purity, by the chaste beauty in the description of the state of perfect freedom and omniscience associated with the attainment of Nirvana, that he cared not even though he might lose his very life in the search on which he had set out, endowed as he was with full faith, keen intellect and a heart overflowing with all-pervading love and sympathy to all. 

Having obtained transcendental knowledge in the control of the ethereal and spiritual nature of the mind, he was enabled to furnish demonstration thereof by flying through the sky, by walking, resting and sleeping on the air. Likewise he was able to produce flames of fire and springs of water from his body and to transform his body at will into any object desired, thereby convincing unbelievers and turning them towards religious pursuits. 

He was perfect in the practice of the four stages of meditation and thus he was able to project his subtle body so as to be present as the presiding Yogi in twenty-four holy places where gods and angels assemble, like clouds for spiritual communion. 

He was able to dominate gods and elementals and make them carry out his commands instantaneously, in the fulfilment of all duties. He was a perfect adept in supernatural powers. He was able to transverse and visit all the innumerable sacred paradises and heavens of the Buddhas, where by virtue of his all-absorbing acts of unsurpassed devotion the Buddhas and Bodhisattvas presiding therein favoured him with discourses on Dharma and listened to his in return, so that he sanctified the heaven-worlds by his visits and sojourns there. 

10. Napoleon Bonaparte 
Napoleon Bonaparte was a man of great concentration. His success was all due to the power of concentration. He suffered from various diseases as epileptic fits, Brady cardia, etc. But for these maladies, he would have proved still more powerful. He could sleep at any time he liked. He would snore the very moment he retired to bed. He would get up at the very second of the appointed time. This is a kind of Siddhi. He had no Vikshepa or shilly-shallying. He had the highly developed Ekagrata of a Yogi. He could draw, as it were, any single thought from the brain pigeon-hole, dwell on it as long as he liked and could shove it back when finished. He would sleep very soundly at night amidst busy war, would never worry a bit at night. This was all due to his power of concentration. Concentration can do anything. Without concentration of mind nothing can be achieved. 

Messrs. Gladstone and Balfour had a great deal of concentration of mind. The very moment they retired to bed, they would get sleep. Mark the word “very moment”. They would never toss about for 15 or 20 minutes in the bed as in the case of the worldly persons. Think how difficult it is to enter into deep sleep the very moment you lie down. They had perfect control over sleep. They could also get up from bed at any time they wished without any alarm time-piece. Sleeping and getting up at the appointed second is only an example to show the power of concentration to a certain degree. There are people who, after a day’s hard work, can sleep the very moment they go to bed; but they cannot get up at the appointed time. This is only an example on a very ordinary thing. People of concentration can work wonders and miracles. 

11. Teachings Of Kabir 
Once Kabir tied a stout pig to the front post in the verandah of his house. An orthodox Brahmin Pundit came to Kabir’s house for discussing a philosophical problem. He saw the pig in front of the house. He was much upset, irritated and annoyed. He asked Kabir:—“Dear Sir, how is it you have tied a nasty animal that eats the excreta of human beings, very close to your house. You have no Achara. You are a dirty man. You do not know the Shastras. You are ignorant”. Kabir replied:—“O Shastriji, you are more dirty than myself. I have tied the pig to the front post outside my house, whereas you have tied the pig to the mind”. The Brahmin was very much vexed and went away without telling a word. Man changa katorie me ganga: “If the mind is pure, you will find the Ganges in the cup”. Purification of mind is of paramount importance. Without this nothing can be achieved in the spiritual path. 

12. A Sham Latin Scholar 
A certain man went to a Latin teacher to learn Latin. He stayed with the teacher for a week. He noticed that most of the words ended in ‘o’. He thought that he must add the letter ‘o’ to the end of each word. He knew English well. He told the teacher that he knew Latin and with the permission of the teacher, he went back to his native place. He reached his house and tapped the door uttering these words:—“O, dear-o, wife-o, open-o, door-o”. He thought this was all Latin. 

There are very many scholars in Yoga and Vedanta also similar to the learned Latin scholar, above narrated. They stay for a few days in Ram Ashram Library or with some Sadhus, learn the names Kundalini, Mula Chakra, Nadi, Pranayama, Maya, or Pratibimbavada and move from place to place. Yoga and Vedanta are philosophies that are to be studied under a Guru with great interest for a period of 12 years. Then only one can master the subjects. Yoga and Vedanta should not be used as a means for livelihood. After learning a few words in Yoga and Vedanta, one should not go about and mix with the worldly people. Attaining perfection in Yoga requires a long practical experience under a perfect guide. 

13. Story Of An Aspirant 
An aspirant went to a Mahant of Gorakhnath Panth. Gorakhnath-followers are those who wear either big black celluloid or glass earrings. The Mahant bored the aspirant’s ears, inserted big earrings and gave him a beautiful name also, Yogi Ishvarananda. He remained in the Ashram for three months. He did not get any spiritual progress. He thought to himself:—“This is not the proper path. Let me try another path.” He left the Ashram immediately, wandered through thick jungles, came across a Fakir and implored for initiation. The Fakir circumcised, gave him a Mantra and asked him to have a long beard. This also did not satisfy him. Now look at the pitiable condition of this poor aspirant. The ulcers in the ears had not healed up properly. He had considerable pain through septic inflammation. There was profuse discharge of pus. He had already a disturbed state of mind and this state of affairs augmented his mental worries. He seriously reflected that this was not the way of seeking the Guru. He made a strong determination that he must not roam about, must stick firmly to one solitary place and must perform there Tapas with constant prayers to God. He selected a place and performed Tapas with all sincerity. This purified him and made him fit for higher steps. After a period of two years, a Guru appeared before him, initiated him into deep mysteries of Yoga. Present-day aspirants also are running like this from place to place in search of a Guru. It is of no use. They should purify themselves for a Yogic life. By chance, even if they come in contact with an Avatara, they will not be benefited much if they have not a strong foundation for a Yogic life. 

14. Other Yogins 
The yogi by means of various practices establishes a conscious control over the organs and functions of the body. He moulds his body like steel. One Swami in London had a demonstration of stopping his heart before the King. Many able physicians were present on the occasion and examined him. Desabandhu in 1926 stopped the radial and temporal pulses on both sides at will and stopped the beatings of the heart also for a short time. He showed a demonstration in the Bombay Medical Union. In Maharajah Ranjit Singh’s Court in Lahore, Hatha Yogi Hari Das who buried himself underneath the ground for forty days after tightly closing his nose, mouth, ears and eyes with wax came back alive. The Mohammedan Yogi, Gunangudi Mastan, was buried in Madras. Some Yogins fly in the air. This is due to Khechari Mudra. 

Yogi Pratap was in the posture of doing Viparitakarani Mudra. He asked the onlookers to cover his head with clay on all sides. He remained in that position for full 2 hours. Paul Deussen, the German traveller, personally witnessed this in Varanasi. Sri Swami Vishuddhananda of Varanasi once gave life to a dead sparrow. Nothing is impossible for a real Yogi. 

Mystic Experience—Visions Of Lights 
Various kinds of lights manifest during meditation owing to deep concentration. In the beginning a bright, white light, the size of a pin’s point will appear in the forehead at the space between the two eyebrows which corresponds tentatively to the Ajna Chakra. You will notice, when the eyes are closed, different coloured lights, white, yellow, red, smoky, blue, green, mixed lights, flashes like lightning, fire, moon, sun, stars and sparks. These are Tanmatric lights. Each Tanmatra has its own specific colour. Yellow and white lights are very commonly seen. In the beginning small balls of white or red light float about before the mind’s eye. When you first observe this be assured that the mind is becoming more steady and that you are progressing in concentration. After some months, the size of the light will increase and you will see a full blaze of white light, bigger than the sun. In the beginning these lights are not steady. They come and disappear immediately. When you have steady and systematic practice of meditation for 2 or 3 hours, these lights appear more frequently and remain steady for a long time. The vision of lights is a great encouragement in Sadhana. It impels you to stick to Sadhana steadily. It gives you strong faith in superphysical matter. The appearance of the lights denotes that you are transcending the physical consciousness. You are in a semiconscious state when the light appears. You are between the two places. You must not shake the body when these lights manifest. You must be perfectly steady in your Asana and breathe slowly. 

At times you will see some lustrous forms of Devatas or some other physical forms. You will see your Ishta Devata or your Guru. Siddhas, Rishis and others give their Darshan to encourage you. You can see beautiful gardens, palatial buildings, rivers, mountains, golden temples, sceneries so lovely and picturesque as cannot be adequately described. 

During intense concentration, many are able to feel certain peculiar sensation as if some electric current passes from the Muladhara-Chakra. They immediately disturb their body and come down to the physical consciousness out of fear. They need have no fear at all. They should keep steady and wait for further experiences. 

The experiences vary in different individuals. The experience of one man may not be the same as that of another man. Many erroneously believe that they have realised the Self when they get these experiences, stop their Sadhana and try to move with the public to preach and to do Loka-Sangraha. This is a serious blunder. This is not realisation at all. These are all simple encouragements from your Ishta Devata to convince you of a higher spiritual life and push you in your systematic and incessant practice with zeal and enthusiasm. You will have to ignore these things and drive them away just as you did with worldly objects. You must not care a bit when you get these visions. You must have your Lakshya on the goal. The visions may appear in some persons within a few days, while in others within six or nine months. It depends upon the state of the mind and degree of concentration. Some persons may not have such experiences, but they will be progressing in the spiritual path. 

Sometimes you will get very powerful, dazzling lights, bigger than the sun. They are white. In the beginning, they come and disappear quickly. Later on they become steady even for 10 or 15 minutes according to the degree of concentration. Lights will appear before the eyes or at any one of the Chakras. The light is so powerful and dazzling sometimes that you have to withdraw yourself from looking and break your meditation. Some people are afraid and they do not know what to do and how to proceed further. By constant practice, the mind engaged in concentration will vanish. The beings and objects with whom you are in touch during the early period of Sadhana belong to the astral world. The lustrous forms are higher Devatas of mental and higher planes, who come down to give Darshan and to encourage the Sadhakas. Various Shaktis manifest in lustrous forms. Adore them. Do mental Puja as soon as they appear before you. 

Do not waste your time in looking at these visions. This is only a curiosity. These are all encouragements to convince you of the existence of superphysical, metaphysical realities. Visions are either subjective or objective, your own mental creations or of realities on finer planes of matter. Universe consists of planes of matter of various degrees of density. Rhythmical vibrations of Tanmatras in various degrees give rise to the formation of various planes. Visions may be of these things or beings. Or in many cases they may be purely imaginary. They may be the crystallisation of your own intense thinking. You must discriminate well. 

Elementals 
Sometimes these elementals appear during meditation. They are strange figures, some with long teeth, big faces, some with three heads, some with faces on the belly, some without flesh and skin, etc. They are inhabitants of Bhuvar Loka. They are Bhutas. They are supposed to be the attendants of Lord Siva. They have terrifying forms. They do not cause any harm at all. They simply appear on the stage. They come to test your strength and courage. They can do nothing. They cannot stand before a pure, ethical aspirant. Repetition of Om or your Guru Mantra will throw them at a distance. Whenever young people look at a dead body or when they see a body hanging or when they see a cruel murder, they always brood over this instance. Even during meditation, the same thought will come and take peculiar form. Again and again they will see the same form before their eyes. They should not fear at all. It is only their mental creation. A coward is absolutely unfit for the spiritual line. Destroy fear. Develop courage. Be bold. 

Life In The Astral Plane 
During the course of practice, one day you will feel that you have separated yourself from the body. You will have immense joy mixed with fear; joy in the possession of a new light, astral body; and fear owing to the entry in a foreign, unknown plane. At the very outset, the new consciousness is very rudimentary in the new plane. You will only feel that you have a light, airy body and will perceive a rotating, vibrating, limited astral atmosphere with illumination of golden lights, objects and beings. You may feel that you are floating in the air. 

You will never fall; but the new experience of subtlety generates novel feelings and sensations in the beginning. How you leave the body and remain, is unknown. You are unaware of how you have completely separated yourself from the body. The new joy is inexpressible. Your will have to actually feel and experience it yourself. When you come back to body-consciousness, there is an intense craving to regain the new consciousness and to remain in that state always. By chance, by repeated attempts, you are able to go beyond the body-consciousness once in a month or so in the course of Sadhana. If you plod on with patience, through Yogic practices, you will be able to leave the body at will and stay for a long time. 

You can by mere willing travel in any place you like with the astral body and there materialise by drawing the necessary materials either from Ahamkara or the universal storehouse. The process is very simple to occultists and Yogis who know the rationale, the detailed technique of the various operations. Thought-reading, thought-transference, psychic healing, distant healing, etc., can be very easily performed by those who can function with the astral body. Concentrated mental rays can penetrate opaque walls and travel miles and miles. 

Hints On Yoga 
Brahmacharya is very very essential Even in dreams you must be free from lustful thoughts. It requires long practice and careful watch over the mind and Indriyas. Foolish people hastily jump up to the higher courses in Yoga in vain without having this important item which is very useful for spiritual Sadhana. 

Wet dreams generally occur in the last quarter of the night. Those who are in the habit of getting up from bed between 3 and 4 a.m. (Brahmamuhurta) and doing Japa, Pranayama and Dhyana, can never fall a victim to nocturnal pollutions. 

That man in whom the sex-idea is deep-rooted can never dream of understanding Yoga and Vedanta even in one hundred births. 

Keep the mind fully occupied. This is the best panacea or sovereign remedy for keeping up Brahmacharya. Do Japa, meditation, reading of religious books, walking, Kirtan, prayer, Satsanga, service, religious discourse, writing, etc. 

Always wear a Kaupeen or Langotee. This is scientific and spiritual too. If you are a married man, sleep in a separate room from your wife. Change your habit immediately. 

Be careful in the selection of your companions. Give up drama, talkies, reading novels and other love-stories. Do not use soaps and flowers. Observe Mowna. Do not mix with anyone. Read good inspiring religious books. When desires arise in the mind do not fulfil them. Crush them immediately. Avoid the company of women. No joking and laughing. These are all outward manifestations of lust only. When you walk in the street do not look hither and thither like a monkey. Do not look at a woman—even the photo or picture of a lady. Do not talk about women. 

When you advance in the spiritual practice it will be very difficult for you to do both meditation and daily office and household work at the same time, because the mind will undergo a double strain. It finds it very difficult to adjust to different uncongenial activities. Therefore, the advanced Grihastha-students will have to stop all worldly activities. When they advance in meditation, if they desire to advance further, they should take to seclusion and must disconnect themselves from the worldly activities entirely. Work is a hindrance in meditation for advanced Yogic students. 

Live alone. Observe Mowna and record in your diary the benefits you derive. Do not make gestures and signs hu, hu, hu. This hu, hu, hu is tantamount to talking. There is more wastage of energy in this hu, hu, hu business. Utilise this conserved energy in Japa and meditation. 

Sadhakas who take up to Nivritti Marga generally become lazy after some time, as they do not know how to utilise the mental energy, as they do not keep up any daily routine and as they do not follow the instructions of their Guru. They get Vairagya of course, but they have no experience in the spiritual line. They do not make any spiritual progress in the end. 

Those who want to take up to seclusion and Nivritti Marga, should observe Mowna and discipline the Indriyas, mind and body while living in the world. They should train themselves to hard, laborious life, coarse food, walking without shoes and umbrella. Then only they can bear the rigorous life of an ascetic. They should entirely give up timidity. 

If circumstances prevent you from observing Mowna, strictly avoid long talk, big talk, tall talk and all sorts of vain discussions and withdraw yourself from society as much as possible. Too much of talk is simply wastage of energy. If this energy is conserved by Mowna, it will be transmuted into Ojas Shakti which will help you in your Sadhana. 

Sadhaka should always remain alone. This is an important factor in spiritual progress. Mixing with householders is highly dangerous. Solitude for Sadhana is a great desideratum. All energies must be carefully preserved. After a short stay in solitude, aspirants should not enter the world. What they have gained in five years in seclusion through hard Tapas, will be irrecoverably lost in a month by mixing with worldly people. Several persons have complained to me that they have lost the power of concentration. 

After attaining perfection in Yoga, one can enter world if he is not affected even a bit by unfavourable, hostile currents of the world. There is no harm if you mix with congenial company which is also devoted to Yoga Abhyasa. You can discuss various philosophical points. You can be in the company of higher spiritual personages who enter into Samadhi. Many persons enter the world before perfection in Yoga to demonstrate their minor powers in the name of Loka Sangraha and for fame. They have been reduced to a level worse than a worldly man. 

Everything must be done gradually. It is very difficult for a man who was in the world to be in entire seclusion. It will be very painful and troublesome for a beginner. He should slowly train himself by observing Mowna often. 

The place wherein you can get concentration of mind is suitable for your Yogic practices. This is a general rule. There will be no use if you run from place to place. 

When you do Karma Yoga you must be free from egoism. You must not expect any reward or appreciation for the work that you do (Nishkama). You must have a balanced mind in success and failure. 

The moment the Chitta-Shuddhi is attained, you must stop doing Nishkama Karma and take to pure meditation in seclusion. 

Most of the difficulties arise in your daily life if you do not have a proper control over your mind. For instance, if a man does evil to you, instantly you want to revenge, to extract tooth for tooth, tit for tat policy, to return anger for anger. Every reaction of evil shows that the mind is not under control. By anger one loses his energy. Balanced state of mind is not possible. From anger all other impurities emanate. Anger controlled properly, becomes transmuted into an energy so powerful as to move the whole world. 

A slight overloading in the stomach will upset meditation. The mind has direct connection with gastric nerves of the stomach. You will get drowsiness also. You must train yourself to ‘Mitahara’. 

When you have diet restriction, in the beginning you will imagine that you are getting leaner and weaker. To add to this your friends and relatives will frighten you. Do not hear them. In a few days you will be quite all right. 

In case of indigestion and constipation, take a long brisk walk in the morning. As soon as you get up from bed drink large quantity of water. Do Paschimottana, Mayura, Trikona Asanas, Nauli and Uddiyana. Do physical exercises also. In case of chronic constipation try a change in diet. If you take rice, then take wheat, and see. If you are in the same state, try fruits and milk diet. Then you will be quite all right. Change of diet is a sure remedy. 

If you have the evil habit of drinking wine, toddy, coffee, etc., and if you want to stop it, go to the meditation room and promise before the deity that you will stop the bad habit from that moment. Proclaim this determination to your friends. If your mind goes to the same habit, you will naturally be ashamed to continue the habit. Several times you will fail. Still struggle hard. Take to Satsanga. Study religious books. You can destroy all impure habits. If you find it very difficult to give up, the last remedy you will have to take is in running away from the present society and you must flee to a place where you cannot at all get all these. Out of compulsion you can leave the bad habit. 

If you want to stop taking mutton, fish etc., just see with your own eyes the pitiable, struggling condition at the time of killing the sheep or fish. Now mercy and sympathy will arise in your heart. Then you will determine to give up flesh-eating so that the poor innocent lives may be spared. If you fail in this attempt, just change your environments and live in a Brahmin hotel where you cannot get mutton and fish and move with that society where there is only vegetable diet. Always think of the evils of flesh-eating and the benefits of vegetable diet. If this also cannot give you sufficient strength to stop this habit, go to the slaughter house and butcher’s shop and personally see the disgusting rotten muscles, kidneys and other nasty parts of the animal and the bad smell. This will induce Vairagya in you and a strong disgust and hatred for mutton-eating. 

A Mantra is a mass of Tejas or radiant energy. It transforms the mental substance by producing a particular thought movement. The rhythmical vibrations produced by Mantra regulate the unsteady vibrations of the five sheaths. It checks the natural tendency of objective thoughts of the mind. It helps the Sadhana Shakti and reinforces it. Sadhana Shakti is strengthened by Mantra-Shakti. Mantra awakens superhuman powers. 

“Only the knowledge imparted by a Guru through his lips is powerful and useful; otherwise it becomes fruitless, weak and very painful.” 

“Siddhau visvasah prathamalakshanam”—For success, firm belief is the first condition. 

Develop the power of endurance (Titiksha), learn to bear happiness and misery evenly and to pass through all phases of life, all experiences. 

The endurance of all pain and torture with patience and contentment means the exercise of a distinct force which spiritualises the whole nature. The greater this force, the speedier the spiritual growth. Patience and faith should continue undiminished all through the Sadhana period. 

Chitta-Shuddhi is purification of mind. Nadi Shuddhi is purification of Nadis. Bhuta-Shuddhi is purification of elements. Adhara-Shuddhi is purification of Adhara. If there is Shuddhi (purification), Siddhi (perfection) will come by itself. Siddhi is not possible without Shuddhi. 

Humility is the highest of all virtues. You can destroy your egoism by developing this virtue alone. You can influence the whole world. You will become a magnet to attract the whole world. It must be genuine. Feigned humility is hypocrisy. 

Control anger by practice of Kshama, Dhairya, patience and Nirabhimanata, absence of egoism. 

When anger is controlled it will be transmuted into an energy by which you can move the whole world. 

Anger is a modification of passion. If you can control lust, you have already controlled anger. 

Drink a little water when you become angry. It will cool the brain and calm the excited, irritable nerves. 

Count twenty, one by one. By the time you finish counting twenty, anger will subside. 

Watch the small irritable impulse or thought-wave carefully. Then it will become more easy for you to control anger. Take all precautions. Do not allow it to burst out and assume a wild form. 

If you find it extremely difficult to control it, leave the place at once and walk for half an hour. Pray to God. Do Japa. Meditate. Meditation gives immense strength. 

Very often depression comes in meditation in neophytes owing to the influence of Samskaras, influence of astral entities, evil spirits, bad company, cloudy days, bad stomach and loaded bowels. It must be quickly removed by cheerful thoughts, a brisk walk, singing His Name, and laughing, prayer, Pranayama, purgative and a dose of carminative mixture. 

If you want to enter into Samadhi quickly, cut all connections with friends, relatives, and others. Observe Akhanda Mowna, Live on milk alone. Plunge in meditation. 

Laziness and fickleness of mind are the two great obstacles in Yoga. Light Sattvic diet and Pranayamas will remove laziness. Do not overload the stomach. Walk briskly in the compound hither and thither for half an hour. 

“Diseases are generated in one’s body through the following causes, viz., sleeping in day-time, late vigil overnight, excess of sexual intercourse, moving in crowd, checking of urine and faeces, taking of unwholesome food and laborious mental work. If a Yogi is affected by any disease due to these causes, he says that the disease is due to his Yogic practice. This is the first obstacle in yoga.” 

“Disease, mental inactivity, doubt, indifference, laziness, tendency to go after sense-enjoyments, stupor, false perception, non-attainment of concentration and falling away from that when attained on account of restlessness, are the obstructing distractions.” (Yoga Sutras I-30). 

If a practitioner is gloomy, depressed and weak, surely there is some error in his Sadhana. If aspirants themselves are gloomy and peevish how can they impart joy, peace and strength to others? A cheerful and ever-smiling countenance is a sure sign of spirituality and Divine life. 

O emotional, enthusiastic young aspirants! Do not take the movements of rheumatic winds in the back from chronic lumbago for ascent of Kundalini. Do your Sadhana with patience, perseverance till you get Samadhi. Master every stage in Yoga. Do not take up any higher courses before you completely master the lower steps. 

O impatient aspirant! Do not bother much about awakening Kundalini. Premature awakening is not desirable. Do your Sadhana and Tapas systematically and regularly. Just as the gardener who waters the trees daily gets the fruits when the proper time comes so also you will enjoy the fruits of your Sadhana when the time comes. Purify and steady the mind now. Purify the Nadis. Then Kundalini will be awakened spontaneously. 

The aspirant, even though he would have awakened the Kundalini by some means, will not be benefited at all if he has not developed the necessary qualifications. It is not possible for him to feel, and manifest all the benefits of awakening Kundalini. 

There are some developed souls who are in a state of Samadhi naturally from their very birth. They have not acquired this by any exertion in this birth. They are called born Siddhas. They have finished their Sadhana in their previous births. 

By continence, devotion to Guru and steady practice, success comes in Yoga after a long time. The aspirant should always be patient and persevering. 

“Svastika, Gomukha, Padma, Hamsa—these are the Brahmic postures (Asanas). Vira, Mayura, Vajra and Siddha Asanas are the Raudra postures. Yoni is the Sakta posture. Paschimottanasana is the Shaiva posture.” 

“Control over the five elements (Bhutas) may be gained by practising Dharana on their respective seats in the body. The seat of earth extends from the foot to the knee; the seat of water extends from the knee to the navel; the seat of fire, from navel to the throat; the seat of air, from the throat to the region between the eyebrows; and the seat of Akasa from the eyebrows to Brahmarandhra.” 

Nada is like a pure crystal extending from the Muladhara to Sahasrara Chakra. It is that which is spoken of as Brahman or Paramatman. 

In the beginning of your practice, you may get jerks of hands, legs, trunk and whole body. Sometimes the jerks will be terrible. Do not be afraid. Do not be troubled. It is nothing. It is due to sudden muscular contraction from new Pranic influence. The jerks will pass off after some time. You will have to pass through these stages. 

As soon as Kundalini is awakened for the first time, a Yogi gets these six experiences which last for a short time—Ananda (spiritual bliss), Kampana (tremor of the body and limbs), Utthana (rising from the ground), Ghurni (divine intoxication), Murccha (fainting) and Nidra (sleep). 

Good health, lightness of the body, shining complexion, not to be affected by the tips of thorns, to endure hunger and thirst, to eat and drink much and to fast for a long time, to endure heat and cold, and to have control over the five elements, are some other symptoms of Yogic life. 

“Only a Yogi leading the life of a Brahmachari and observing a moderate and nutritious diet, obtains perfection in the manipulation of Kundalini”. (Ghe. Sam. III-12). 

Many people are attracted to the practice of Pranayama and other Yogic exercises, as it is through Yoga that psychic healing, telepathy, thought-transference, and other great Siddhis are obtained. If they attain success, they should not remain there alone. The Goal of life is not ‘healing’ and ‘Siddhis’. They should utilise their energy in attaining the Highest. 

Those who can do telepathy, psychic healing, etc., use only the Prana in a different way. For producing different results, the same Prana must be utilised in a different method. You should know the technique to use this from a Guru. By long practice you also can do everything successfully. 

A Yogi on the appearance of certain Siddhis thinks that he has achieved the highest goal. He may give up his further Sadhana through false contentment. The Yogi who is bent upon getting the highest Samadhi, must reject Siddhis whenever they come. Siddhis are invitations from Devatas. Only by rejecting these Siddhis, one can attain success in Yoga. He who craves for Siddhis is a worldly-minded man. He is a very big householder. Those who crave for Siddhis will never get them. If a Yogic student is tempted to attain Siddhis, his further progress is seriously retarded. He has lost the way. 

Do not stop Sadhana when you get a few glimpses and experiences. Continue the practice till you attain perfection. Do not stop the practice and move about in the world. Examples are not lacking. Numerous persons have been ruined. A glimpse cannot give you safety. 

You can do nothing by a happy-go-lucky life. Stick to one place for three years. Draw a programme of daily routine. Then follow to the very letter at any cost. Then you are sure to succeed. 

There is no use of dilly-dallying hither and thither in search of a Guru. If you search for him, you will never get him. If you make yourself deserving by the practice of all preliminary qualifications, he will doubtless come to you. It is within the power of everybody to attain success in Yoga. What is wanted is sincere devotion, constant and steady Abhyasa. 

Never allow sentiment to overcome you one way or other. Wisely utilise every condition for the uplift of the soul and Chitta Suddhi. 

Unless you are prepared to give up all you have for the service of the Lord and mankind, you are quite unfit for the spiritual path. 

You first separate yourself from the body; then you identify yourself with the mind and then you function on the mental plane. Through concentration, you rise above body-consciousness; through meditation you rise above mind; and finally through Samadhi, you reach the goal. 

A Hatha Yogi brings down the Prana by Jalandhara Bandha; by Mula Bandha he checks the downward tendency of Apana; having accustomed himself to the practice of Asvini Mudra, he makes the Apana go upward with the mind intent on Kumbhaka. Through Uddiyana Bandha, he forces the united Prana-Apana to enter the Sushumna Nadi along with Kundalini, and through Sakti Chalana Mudra, he takes Kundalini from Chakra to Chakra. By this procedure a Hatha Yogi makes conquest over Deha Adhyasa. 

Eliminate fear altogether by constantly raising an opposite current of thought in the mind. Constantly and intently think of courage. Fear is a Vikara, unnatural, temporary modification on account of Avidya. When fear disappears, the attachment for the body goes away and then it is easy for you to go above body-consciousness. 

Do not be carried away by name and fame (Khyati). Ignore all these trivial things. Be steady in your practice. Never stop Sadhana till the final beatitude is reached. 

Just as the man who foolishly runs after two rabbits will not catch hold of any one of them, so also a meditator who runs after two conflicting thoughts will not get success in any one of the two thoughts. If he has divine thoughts for ten minutes and then worldly conflicting thoughts for the next ten minutes he will not succeed in getting at the Divine consciousness. 

Several aspirants in the name of Tapasya neglect the body. All possible care should be taken to keep the body in a healthy condition. A Sadhaka should take more care than a worldly man because it is with this instrument that he has to reach the Goal. At the same time he must be quite unattached to the body and be prepared to give it up at any moment. That is the proper ideal. 

As to the qualification for renunciation, a man should have attained perfect purity of mind, stability of intellect, discrimination, disgust towards sensual pleasures and a keen desire for freedom. Unless a man has attained these qualifications, renunciation of active duties of life does not produce the desired effect. 

If you want Samadhi, you must know well the process of Dhyana. If you want Dhyana, you must know accurately the method of Dharana. If you want Dharana, you must know perfectly the method of Pratyahara. If you want Pratyahara, you must know Pranayama. If you want Pranayama you must know Asana well. Before going to the practice of Asana, you should have Yama and Niyama. There is no use of jumping into Dhyana without having the various preliminary practices. 

Some aspirants, when they cannot get milk or ghee, stop their Yogic practices. If you cannot get milk or ghee, you will have to take a little more quantity of bread and Dal. Dal is more nutritious than milk. It is very, very substantial. Sadhakas should not develop any habit at all. Habit means slavery. People of slavish mentality are absolutely unfit for the spiritual path. They should not be affected at all even if they are placed under the worst circumstances. 

Vedantins use different methods for getting Laya, viz., (1) Antahkarana Laya Chintana, (2) Pancha Bhuta Laya Chintana and (3) Omkara Laya Chintana. In Antahkarana Laya, you must think that the mind is merged in Buddhi; Buddhi in Avyaktam; and Avyaktam in Brahman. In Pancha Bhuta Laya, you must think that the earth gets merged in water, water in fire; fire in air; air in Akasa; Akasa in Avyaktam; and Avyaktam in Brahman. In Omkara Laya, you must think that Visva gets merged in Virat (Virat in the letter ‘A’); Taijasa in Hiranyagarbha (Hiranyagarbha in the letter ‘U’); Prajna in Ishvara (Ishvara in the letter ‘M’). Jiva Sakshi gets merged in Ishvara Sakshi; Ishvara Sakshi in Ardhamatra of Omkara. Thus you can go back to the original source, Brahman, who is the Yoni for all minds and Pancha Bhutas. Brahman alone remains. 

Annamaya Kosha is the physical body (Sthula Sarira). Pranamaya Kosha, Manomaya Kosha and Vijnanamaya Kosha are in the astral body (Sukshma Sarira). Anandamaya Kosha belongs to the causal body (Karana Sarira). Pranamaya Kosha contains the five Karma Indriyas. Manomaya and Vijnanamaya Koshas contain the five Jnana Indriyas. 

Priya, Moda and Pramoda are the attributes of Anandamaya Kosha. Hunger and thirst belong to Pranamaya Kosha. Birth and death belong to the Annamaya Kosha. Harsha and Soka (exhilaration and depression) belong to Manomaya Kosha. Passion, hunger, greed, Sankalpa and Vikalpa are Dharmas of the Manomaya Kosha. Sleep and Moha belong to Anandamaya Kosha. Kartritva (agency) and Bhoktritva (enjoyment) belong to Vijnanamaya Kosha. 

In Manomaya Kosha, Iccha-Shakti is working. In Vijnanamaya Kosha, Jnana-Shakti is working. For other detailed information consult my book “Practice of Vedanta.” 

When Kundalini is awakened, it does not proceed at once to Sahasrara Chakra. By further Yogic practices, you will have to take it from Chakra to Chakra, one by one. 

Even after Kundalini has reached the Sahasrara it can drop to Muladhara Chakra. The Yogi can also stop it at a particular Chakra. When the Yogi is established in Samadhi, when he has attained Kaivalya, Kundalini will not come back to Muladhara. 

The body will exist even after Kundalini has reached Sahasrara Chakra, but the Yogi will have no body-consciousness. It is only when Kaivalya is attained that the body becomes lifeless. 

The Sadhakas should have a pure heart and should be free from Doshas. The Mantra should have been obtained from a great man. The Sadhaka should have faith in the Mantra. In this case, Japa alone is quite sufficient to awaken Kundalini. 

Jnana Yoga, Mantra Yoga, Hatha Yoga, Raja Yoga and all other methods have the 8 steps, viz., Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi. These are not the exclusive property of Raja Yoga alone. These are necessary for all Sadhakas. 

Young boys have no settled mind. Many have not the power of discrimination. Therefore young age is not suitable for advanced courses in Yoga. 

Many other important doubts of the aspirants have been cleared in the text. 

Some Practical Hints 
The actual method of awakening the Kundalini Shakti and uniting Her with the Lord in the Sahasrara can only be learnt from a Guru. I give here a general outline of the Yogic practice that will enable the Sadhaka to realise the Chit. 

The Jivatma in the subtle body, the receptacle of the five vital airs (Pancha Pranas), mind in its three aspects of Manas, Buddhi and Ahankara; the five organs of action (Karmendriyas); and the five organs of perception (Jnanendriyas), are united with the Kula-Kundalini. The Kandarpa or Kama Vayu in the Muladhara—a form of the Apana Vayu—is given a leftward revolution and the fire which is around Kundalini is kindled. By the Bija “Hung”, and the heat of the fire thus kindled, the coiled and sleeping Kundalini is awakened. She who lay asleep around Svayambhu-linga, with her coils three circles and a half, dosing the entrance of the Brahmadvara, will on being roused, enter that door and move upwards, united with the Jivatma. 

On this upward movement, Brahma, Savitri, Dakini-Shakti, the Devas, Bija and Vritti, are dissolved in the body of Kundalini. The Maheemandala or Prithvi is converted into the Bija “Lang,” and is also merged in Her body. When Kundalini leaves the Muladhara, the lotus which, on the awakening of Kundalini, had opened and turned its flower upwards, again closes and hangs downwards. As Kundalini reaches the Svadhishthana-Chakra, that lotus opens out, and lifts its flower upwards. Upon the entrance of Kundalini, Mahavishnu, Mahalakshmi, Sarasvati, Rakini Shakti, Deva Matrikas and Vritti, Vaikunthadhama, Goloka, and the Deva and Devi residing therein are dissolved in the body of Kundalini. The Prithvi or earth Bija “Lang” is dissolved in Apah, and Apah converted into the Bija “Vang,” remains in the body of Kundalini. When the Devi reaches the Manipura Chakra all that is in the Chakra merges in Her body. The Varuna Bija “Vang” is dissolved in fire, which remains in the body of the Devi as the Bija “Rang”. This Chakra is called the Brahmagranthi (or knot of Brahma). The piercing of this Chakra may involve considerable pain, physical disorder, and even disease. On this account, the directions of an experienced Guru are necessary, and therefore also other modes of Yoga have been recommended for those to whom they are applicable; for in such modes activity is provoked directly in the higher centre and it is not necessary that the lower Chakras should be pierced. Kundalini next reaches the Anahata Chakra where all which is therein is merged in Her. The Bija of Tejas, “Rang” disappears in Vayu and Vayu converted into its Bija “Yang”, merges into the body of Kundalini. This Chakra is known as Vishnugranthi (knot of Vishnu). Kundalini then ascends to the abode of Bharati (or Sarasvati) or the Vishuddha Chakra. Upon Her entrance, Ardha-Narisvara Siva, Sakini, the sixteen vowels, Mantra, etc., are dissolved in the body of Kundalini. The Bija of Vayu, “Yang” is dissolved in Akasa, which itself being transformed into the Bija “Hang” is merged in the body of Kundalini. Piercing the Lalana Chakra, the Devi reaches the Ajna Chakra, where Parama Shiva, Siddha Kali, the Deva-Gana and all else therein are absorbed into Her body. The Bija of Akasa, “Hang” is merged in the Manas-Chakra and mind itself in the body of Kundalini. The Ajna Chakra is known as Rudra-granthi (or the knot of Rudra or Shiva). After this Chakra has been pierced, Kundalini, of Her own motion, unites with Paramasiva. As She proceeds upwards from the two-petalled lotus, the Niralamba Puri, Pranava Nada etc., are merged in Her. 

The Kundalini then in her progress upwards, absorbs herself the twenty-four Tattvas commencing with the gross elements, and then unites Herself and becomes one with Paramasiva. The nectar which flows from such union floods the Kshudrabrahmanda or human body. It is then that the Sadhaka forgetful of all in this world is immersed in ineffable bliss. 

Thereafter the Sadhaka, thinking of the Vayu Bija “Yang” as being in the left nostril, inhales through Ida, making Japa of the Bija sixteen times. Then closing both nostrils, he makes Japa of the Bija sixty-four times. He then thinks that the black “man of sin” (Papapurusha) in the left cavity of the abdomen is being dried up, and so thinking, he exhales through the right nostril Pingala, making Japa of the Bija thirty-two times. The Papapurusha should be thought of as an angry black man in the left side of the cavity of the abdomen, of the size of the thumb, with red beard and eyes, holding a sword and shield, with his head ever held low, the very image of all sins. The Sadhaka then meditating upon the red-coloured Bija “Rang” in the Manipura, inhales, making sixteen Japas of the Bija, and then closes the nostrils, making sixty-four Japas. While making the Japa he thinks that the body of the man of sin is being burnt and reduced to ashes. He then exhales through the right nostril with thirty-two Japas. He then meditates upon the white Chandra Bija “Thang”. He next inhales through Ida, making Japa of the Bija sixteen times, closes both nostrils with Japa done sixty-four times, and exhales through Pingala with thirty-two Japas. During inhalation, holding of breath and exhalation, he should consider that a new celestial body is being formed by the nectar (composed of all the letters of the alphabet, Matrika-varna) dropping from the moon. In a similar way with the Bija “Vang”, the formation of the body is continued, and with the Bija “Lang” it is completed and strengthened. Lastly, with the Mantra “Soham”, the Sadhaka leads the Jivatma into the heart. Thus Kundalini who has enjoyed Her union with Paramashiva, sets out on her return journey the way she came. As she passes through each of the Chakras all that she has absorbed therefrom come out from herself and take their several places in the Chakra. 

In this manner she again reaches the Muladhara, when all that is described to be in the Chakras are in the positions which they occupied before her awakening.


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Spiritual Diary
Month : ________________ 
Questions 
Date 



1. When did you get up from bed ? 

2. How many hours did you sleep ? 

3. How many Malas of Japa ? 

4. How long in Kirtan ? 

5. How many Pranayamas ? 

6. How long did you perform Asanas ? 

7. How long did you meditate in one Asana? 

8. How many Gita Slokas did you read or get by heart ? 

9. How long in the company of the wise (Satsanga) ? 

10. How many hours did you observe Mouna ? 

11. How long in disinterested selfless service ? 

12. How much did you give in charity ? 

13. How many Mantras you wrote ? 

14. How long did you practice physical exercise ? 

15. How many lies did you tell and with what self-punishment ? 

16. How many times and how long of anger and with what self-punishment ? 

17. How many hours you spent in useless company ? 

18. How many times you failed in Brahmacharya ? 

19. How long in study of religious books ? 

20. How many times you failed in the control of evil habits and with what self-punishment ? 

21. How long you concentrated on your Ishta Devata (Saguna or Nirguna Dhyana) ? 

22. How many days did you observe fast and vigil ? 

23. Were you regular in your meditation ? 

24. What virtue are you developing ? 

25. What evil quality are you trying to eradicate ? 

26. What Indriya is troubling you most ? 

27. When did you go to bed ? 


The Spiritual Diary 
The Spiritual Diary is a whip for goading the mind towards righteousness and God. If you regularly maintain this diary you will get solace, peace of mind and make quick progress in the spiritual path. Maintain a daily diary and realise the marvellous results. 

Prepare a statement of daily Spiritual Diary for every month as shown on the opposite page and verify whether you are progressing or not. If you want quick spiritual attainments, you should never neglect to record everything in your diary. To change the worldly nature it needs rigorous Sadhana. Apart from these questions you must also mention the following in the remarks column:— 

1. The name of the Asanas. 
2. The kind of meditation. 
3. What books do you keep for Svadhyaya? 
4. What is your special diet? 
5. Do you keep a Japa Mala? 
6. Have you got a separate meditation room? 
7. How do you keep the meditation room? 
8. Do you read Gita with meaning? 

Do not be ashamed to mention your mistakes, vices and failures. This is meant for your own progress only. Do not waste your precious hours. It is enough that you have wasted so many years in idle-gossiping. Enough, enough of the troubles you had all these days in satisfying your senses. Do not say:—“from tomorrow I will be regular.” That “tomorrow” is for the worthless worldly-minded fools. Be sincere and start doing Sadhana from this moment. Be sincere. Take out a copy of the Spiritual Diary and send it on to your Guru, who will guide you, remove all the obstacles in your Sadhana and give you further lessons. 


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YOGA-KUNDALINI UPANISHAD 
Introduction 
The Yoga-Kundalini Upanishad is the eighty-sixth among the 108 Upanishads. It forms part of the Krishna Yajurveda. It deals with an exposition of Hatha and Lambika Yogas. It concludes with an account of the non-qualified Brahman. The Non-dual Brahman is the quest of all seekers. 

Though grouped among the minor Upanishads, the Yoga-Kundalini Upanishad is a very important work on Kundalini Yoga. It begins with an analysis of the nature of Chitta. It maintains that Samskaras and Vasanas on the one hand, and Prana, on the other, constitute the causes for the existence of Chitta. If Vasanas are controlled, Prana is automatically controlled. If Prana is controlled, the Vasanas are automatically controlled. 

The Yoga-Kundalini Upanishad presents methods for the control of Prana. The Yogic student does not deal with Vasanas. He concerns himself with the techniques of controlling the Prana. 

The three methods given in the Yoga-Kundalini Upanishad for the control of Prana are: Mitahara, Asana and Shakti-Chalana. These three methods are fully explained in the first chapter. Light, sweet and nutritious food forms the discipline of Mitahara. The Padmasana and the Vajrasana are two important Asanas used by the Yogic student. Shakti-Chalana is arousing the Kundalini and sending it to the crown of the head. 

Kundalini can be aroused by a twofold practice. Saraswati Chalana and the restraint of Prana are the two practices. The rousing of the Saraswati Nadi is Saraswati Chalana. 

The process, as described in the Yoga-Kundalini Upanishad, for arousing Kundalini is simple. When a person exhales, the Prana goes out 16 digits. In inhalation it goes in only 12 digits, thus losing 4. The Kundalini is aroused if one can inhale Prana for 16 digits. This is done by sitting in Padmasana and when the Prana is flowing through the left nostril, and lengthening inwards 4 digits more. 

By means of this lengthened breath the Yogic student should manipulate the Saraswati Nadi and stir up the Kundalini Shakti with all his strength, from right to left, repeatedly. This process may extend to three quarters of an hour. All this has been briefly and yet comprehensively described in the Yoga-Kundalini Upanishad. 

The most important result of shaking the Saraswati Nadi is that it cures the several diseases arising within the belly, and cleanses and purifies the system. After the practice of the Sahita Kumbhaka the Yogic student is initiated into the Kevala Kumbhaka. These two types of Kumbhaka bring about the complete restraint of the Prana. 

Suryabheda Kumbhaka, Ujjayi Kumbhaka, Sitali and Bhastrika are the four divisions of the Sahita Kumbhaka. Suryabheda Kumbhaka destroys the intestinal worms and the four kinds of evils caused by Vayu. Ujjayi purifies the body, removes diseases and increases the gastric fire. It also removes the heat caused in the head and the phlegm in the throat. Sitali cools the body. It destroys gulma, dyspepsia, pliha, consumption, bile, fever, thirst and poison. These forms of Sahita Kumbhaka purify and prepare the entire physiological organism for the arousal of the Kundalini Sakti and for the experience of the non-dual Brahman. 

Apart from bringing a number of wholesome physiological changes, Bhastrika Kumbhaka pierces the three knots or the Granthis. The Yoga-Kundalini Upanishad then proceeds to prescribe the practice of the three Bandhas, for the Yogic student. The process by which the downward tendency of the Apana (breath) is forced up by the spincter muscles of the anus, is called the Mulabandha. By this Bandha the Apana is raised up. It reaches the sphere of Agni or fire. Then the flame of the Agni grows long, being blown about by Vayu. In a heated state, Agni and Apana commingle with the Prana. This Agni is very fierce. 

Through this fiery Agni, there arises in the body the fire that awakens and arouses the Kundalini, through its radiant heat. The aroused Kundalini makes a hissing noise, becomes erect and enters the hole of Brahmanadi. The Yogins practise this Mulabandha daily. 

In this aim of arousing the Sarasvati Nadi and the Kundalini Shakti, the other two Bandhas, viz., Uddiyana Bandha and the Jalandhara Bandha, also play the most significant part. 

After giving detailed knowledge of the techniques of the Bandhas, the Yoga-Kundalini Upanishad explains the number of obstacles the Yogic students encounter. It also gives the methods of overcoming these obstacles. 

The causes of the diseases in the body are seven. 1. Sleeping during the daytime. 2. Late vigils overnight. 3. Excess of sexual intercourse. 4. Moving amidst crowds. 5. The effect of unwholesome food. 6. Checking of the discharge of urine and faeces. 7. Laborious mental operations with the Prana. 

The mistake that the Yogic student commits is that when diseases attack him, he erroneously attributes the diseases to his practice of Yoga. This is the first obstacle in Yoga. 

The Yogic student begins to doubt as to the efficacy of the Yoga Sadhana. This is the second obstacle. Carelessness or a state of confusion is the third obstacle. Indifference or laziness is the fourth obstacle. Sleep is the fifth obstacle and the sixth is the attachment to sense-objects. The seventh obstacle is erroneous perception or delusion. The eighth is concern with worldly affairs. The ninth is want of faith. The tenth obstacle to Yoga practice is want of the necessary aptitude for grasping the Yoga truths. 

Earnest spiritual aspirants should avoid all these obstacles by means of a close investigation and great deliberation. Further on, the Upanishads describe the process and the manner by which the Kundalini is roused and taken to the Sahasrara by piercing through the Granthis. 

When the awakened Kundalini moves upwards, the shower of nectar flows copiously. The Yogi enjoys this which keeps him away from all sensual pleasures. The Yogi takes his stand upon the Inner Reality, the Atman. He enjoys the highest state of spiritual experience. He attains peace and is devoted only to the Atman. 

By the whole process of the Kundalini Yoga Sadhana, the body of the Yogi attains very subtle state of the spiritual Consciousness. The Yogi who has attained to Samadhi experiences everything as Consciousness. The Yogi realises the oneness of the macrocosm and the microcosm. Because, the Kundalini Shakti has reached the Sahasrara Kamala or the thousand-petalled lotus and has become united with Siva, the Yogi enjoys the highest Avastha. This is the final beatitude. 

The Chakras are centres of Shakti as vital force. These are the centres of Prana Shakti manifested by Pranavayu in the living body. 

Those aspirants who aspire to arouse the Kundalini Shakti to enjoy the Bliss of Union of Siva and Shakti, through awakened Kundalini, and to gain the accompanying Powers or Siddhis, should practise Kundalini Yoga. To them, this Yoga-Kundalini Upanishad is of great importance. It equips them with a comprehensive knowledge of the methods and processes of the Kundalini Yoga in which the Khechari Mudra stands prominent. 

The Kundalini Yogi seeks to obtain both Bhukti and Mukti. He attains liberation in and through the world. Jnana Yoga is the path of asceticism and liberation. Kundalini Yoga is the path of enjoyment and liberation. 

The Hatha Yogi seeks a body which shall be as strong as steel, healthy, free from suffering and therefore, long-lived. Master of the body, the Yogi is the Master of life and death. His shining form enjoys the vitality of youth. He lives as long as he has the will to live and enjoys in the world of forms. His death is the death at will (Ichha-Mrityu). The Yogi should seek the guidance of an expert and skilled Guru. 

The Serpent Power is the power which is the static support or Adhara of the whole body and all its moving Pranic forces. The polarity as it exists in, and as, the body is destroyed by Yoga which disturbs the equilibrium of bodily consciousness, which consciousness is the result of the maintenance of these two poles. 

In the human body the potential pole of Energy which is the Supreme Power is stirred to action. The Shakti is moved upward to unite with the Siva, the quiescent Consciousness in the Sahasrara. 

By Pranayama and other Yogic processes the static Shakti is affected and becomes dynamic. When completely dynamic, when Kundalini unites with Siva in the Sahasrara, the polarisation of the body gives way. The two poles are united in one and there is the state of consciousness called Samadhi. The polarisation takes place in the Consciousness. The body actually continues to exist as an object of observation to others. 

When the Kundalini ascends, the body of the Yogi is maintained by the nectar which flow, from the union of Siva and Shakti in Sahasrara. Glory to Mother Kundalini who, through Her Infinite Grace and Power, kindly leads the Sadhaka from Chakra to Chakra and illumines him and makes him realise his identity with the Supreme Brahman! The Yoga-Kundalini Upanishad attaches great importance to the search for and finding of right Guru. It insists upon revering the illumined Guru, as God. Guru is one who has full Self-illumination. He removes the veil of ignorance in the deluded individuals. 

The number of realised Gurus may be less in this Kali Yuga when compared with the Satya Yuga, but they are always present to help the aspirants. They are always searching for the proper Adhikarins. 

The Yoga-Kundalini Upanishad gives a list of the obstacles to Yoga practice. Some take to the practice of Yoga, and later on, when they come across some obstacles in the way, they do not know how to proceed further. They do not know how to obviate them. Many are the obstacles, dangers, snares and pitfalls on the spiritual path. Sadhakas may commit many mistakes on the path. A Guru who has already trodden the path and reached the goal, is very necessary to guide them. 

One more important thing which you would find in many places in the Yoga-Kundalini Upanishad is the Sushumna Nadi. You must have a complete knowledge of this Nadi. 

Now, a word on Kundalini, the arousal of which is the immediate aim of the Kundalini Yoga. Kundalini, the serpent-power or mystic fire is the primordial energy or Shakti that lies dormant or sleeping in the Muladhara Chakra, the centre of the body. It is called the serpentine or annular power on account of serpentine form. It is an electric fiery occult power, the great pristine force which underlies all organic and inorganic matter. 

Chitta And The Control Of Prana 
1. Chitta is the Subconscious mind. It is the mind-stuff. It is the store-house of memory. Samskaras or impressions of actions are imbedded here. It is one of the four parts of Antahkarana or inner instruments, viz., mind, intellect, Chitta and Ahankara or ego. 

2. Mind is formed out of wind. So, it is fleeting like the wind. Intellect is formed out of fire. Chitta is formed out of water. Ego is formed out of earth. 

3. Chitta has two causes for its existence, viz., Vasanas or subtle desires and the vibration of Prana. 

4. If one of them is controlled, the result is, both of them are controlled. 

Mitahara, Asana And Shakti-Chalana 
5. Of these two, viz., Prana and Vasanas, the student of Yoga should control Prana by moderate food (Mitahara), by Asanas or Yogic postures and thirdly by Shakti-Chalana. 

6. O Gautama! I shall explain the nature of these three disciplines. Listen with rapt attention. 

7. The Yogi should take sweet and nutritious food. He should fill half the stomach with food. He should drink water, one quarter of the stomach. He should leave the fourth quarter of the stomach unfilled in order to propitiate Lord Siva, the patron of the Yogins. This is moderation in diet. 

The Padma And Vajra Asanas 
8. Placing of the right foot on the left thigh and the left foot on the right thigh, is Padmasana. This posture is the destroyer of all sins. 

9. Placing one heel below the Muladhara and the other over it and sitting with the trunk, neck and head in one straight line is the adamantine posture or the Vajrasana. Mulakanda is the root of the Kanda, the genital organ. 

The Rousing Of The Kundalini 
10. A wise Yogi should take the Kundalini from the Muladhara to the Sahasrara or the thousand-petalled Lotus in the crown of the head. This process is called Shakti-Chalana. 

11. The Kundalini should pass through the Svadhishthana Chakra, the Manipura Chakra in the navel, the Anahata Chakra in the heart, the Vishuddha Chakra in the throat, and the Ajna Chakra between the eyebrows or the Trikuti. 

12. Two things are necessary for the practice of Shakti-Chalana. One is the Sarasvati Chalana and the other is the restraint of Prana or the breath. 

The Sarasvati Chalana 
13. Sarasvati Chalana is the rousing of the Sarasvati Nadi. Sarasvati Nadi is situated on the west of the navel among the fourteen Nadis. Sarasvati is called Arundhati. Literally, it means that which helps the performance of good actions. 

14. Through this practice of Sarasvati Chalana and the restraint of the Prana, the Kundalini which is spiral becomes straightened. 

15. The Kundalini is roused only by rousing the Sarasvati. 

16. When Prana or the breath is passing through one’s Ida or the left nostril, one should sit firmly in Padmasana and lengthen inwards 4 digits the Akasa of 12 digits. In exhalation Prana goes out 16 digits and in inhalation it goes in only 12 digits, thus losing 4. But if inhaled for 16 digits then the Kundalini is aroused. 

17. The wise Yogi should bring Sarasvati Nadi by means of this lengthened breath and holding firmly together both the ribs near the navel by means of the forefinger and thumbs of both hands one hand on each side, should stir up Kundalini with all his strength, from right to left, again and again. This stirring may extend over a period of 48 minutes. 

18. Then he should draw up a little when Kundalini finds its entry into Sushumna. This is the means by which the Kundalini enters the mouth of Sushumna. 

19. Along with the Kundalini, Prana also enters of itself the Sushumna. 

20. The Yogic student should also expand navel by compressing the neck. After this, by shaking Sarasvati, the Prana is sent above to the chest. By the contraction of the neck, Prana goes above from the chest. 

21. Sarasvati has sound in her womb. She should be thrown into vibration or shaken daily. 

22. Merely by shaking Sarasvati one is cured of dropsy or Jalodara, Gulma (a disease of the stomach), Pliha (a disease of the spleen) and all other diseases rising within the belly. 

Varieties Of Pranayama 
23. Briefly, I will now describe to you Pranayama. Prana is the Vayu that moves in the body. The restraint of Prana within is known as Kumbhaka. 

24. Kumbhaka is of two kinds, namely, Sahita and Kevala. 

25. Till he gets Kevala, the Yogic student should practise Sahita. 

26. There are four divisions or Bhedas. These divisions are: Surya, Ujjayi, Sitali and Bhastrika. Sahita Kumbhaka is the Kumbhaka associated with these four. 

Suryabheda Kumbhaka 
27. Select a place which is pure, beautiful and free from pebbles, thorns, etc. It should be of the length of a bow free from cold, fire and water. To this place, take a pure and pleasant seat which is neither too high nor too low. Upon it, sit in Padmasana. Now, shake or throw into vibration Sarasvati. Slowly inhale the breath from outside, through the right nostril, as long as this is comfortable, and exhale it through the left nostril. Exhale after purifying the skull by forcing the breath up. This destroys the four kinds of evils caused by Vayu. It destroys also the intestinal worms. This should be repeated often. It is called Suryabheda. 

Ujjayi Kumbhaka 
28. Close the mouth. Draw up slowly the breath through both the nostrils. Retain it in the space between the heart and the neck. Then exhale through the left nostril. 

29. This removes both the heat caused in the head and the phlegm in the throat. It removes all diseases. It purifies the body and increases the gastric fire. It removes all the evils arising in the Nadis, Jalodara or dropsy, that is water in the belly, and Dhatus. The name for this Kumbhaka is Ujjayi. It can be practised even when walking or standing. 

Sitali Kumbhaka 
30. Draw up the breath through the tongue with the hissing sound Sa. Retain it as before. Then slowly exhale through both the nostrils. This is called Sitali Kumbhaka. 

31. Sitali Kumbhaka cools the body. It destroys gulma or the chronic dyspepsia, Pliha (a disease of the spleen), consumption, bile, fever, thirst and poison. 

32. Sit in Padmasana with belly and neck erect. Close the mouth and exhale through the nostrils. Then inhale a little up to the neck so that the breath will fill the space, with noise, between the neck and skull. Then exhale in the same way and inhale often and often. Even as the bellows of a smith are moved stuffed within with air and then let out, so you should move the air within the body. When you get tired, inhale through the right nostril. If the belly is full of Vayu, press well the nostrils with all your fingers except the forefinger. Perform Kumbhaka and exhale through the left nostril. 

33. This removes the inflammation of the throat. It increases the digestive gastric fire within. It enables one to know the Kundalini. It produces purity, removes sins, gives pleasure and happiness and destroys phlegm which is the bolt or obstacle to the door at the mouth of Brahmanadi or the Sushumna. 

34. It pierces also the three Granthis or knots differentiated through the three modes of Nature or Gunas. The three Granthis or knots are Vishnu Granthi, Brahma Granthi and Rudra Granthi. This Kumbhaka is called Bhastrika. This should be especially practised by the Hatha Yogic students. 

The Three Bandhas 
35. The Yogic student should now practise the three Bandhas. The three Bandhas are: the Mula Bandha, the Uddiyana Bandha and the Jalandhara Bandha. 

36. Mula Bandha: Apana (breath) which has a downward tendency is forced up by the sphincter muscles of the anus. Mula Bandha is the name of this process. 

37. When Apana is raised up and reaches the sphere of Agni (fire) then the flame of Agni grows long, being blown about by Vayu. 

38. Then, in a heated state, Agni and Apana commingle with the Prana. This Agni is very fiery. Through this there arises in the body the fire that rouses the sleeping Kundalini through its heat. 

39. Then this Kundalini makes a hissing noise. It becomes erect like a serpent beaten with a stick and enters the hole of Brahmanadi or the Sushumna. Therefore, the Yogins should practise daily Mulabandha often. 

40. The Uddiyana Bandha: At the end of the Kumbhaka and at the beginning of expiration, Uddiyana Bandha should be performed. Because Prana Uddiyate, or the Prana goes up the Sushumna in this Bandha, the Yogins call it Uddiyana. 

41. Sit in the Vajrasana. Hold firmly the two toes by the two hands. Then press at the Kanda and at the places near the two ankles. Then gradually upbear the Tana or the thread or the Nadi which is on the western side first to Udara or the upper part of the abdomen above the navel, then to the heart and then to the neck. When the Prana reaches the Sandhi or the junction of the navel, slowly it removes the impurities and diseases in the navel. For this reason, this should be practised frequently. 

42. The Jalandhara Bandha: This should be practised at the end of Puraka (after inhalation). This is of the form of contraction of the neck and is an impediment to the passage of Vayu (upwards). 

43. The Prana goes through Brahmanadi on the western Tana in the middle, when the neck is contracted at once by bending downwards so that the chin may touch the breast. Assuming the posture as mentioned before, the Yogi should stir up Sarasvati and control Prana. 

How Many Times Kumbhaka Should Be Practised 
44. On the first day, Kumbhaka should be practised four times. 

45. It should be done ten times, on the second day, and then five times separately. 

46. On the third day, twenty times will be enough. Afterwards Kumbhaka should be practised with the three Bandhas and with an increase of five times each day. 

The Obstacles To The Practice Of Yoga And How To Overcome Them 
47. Seven are the causes of the diseases in the body. Sleeping during the daytime is the first, late vigils overnight is the second, excess of sexual intercourse the third, moving amidst crowds the fourth. The fifth cause is the effect of unwholesome food. The sixth is the checking of the discharge of urine and faeces. The seventh is the laborious mental operation with Prana. 

48. When attacked by such diseases, the Yogi who is afraid of them says, “My diseases have arisen from my practices of Yoga.” Then he will discontinue this practice. This is the first obstacle to Yoga. 

49. The second obstacle to Yoga is the doubt as to the efficacy of Yoga practice. 

50. Third obstacle is carelessness or a state of confusion. 

51. The fourth is indifference or laziness. 

52. Sleep constitutes the fifth obstacle to Yoga practice. 

53. The sixth is not leaving the objects of senses; the seventh is the erroneous perception or delusion. 

54. The eighth is sensual objects or concern with worldly affairs. The ninth is want of faith. The tenth is non-aptitude for understanding of the truths of Yoga. 

The Rousing Of The Kundalini 
55. The intelligent practitioner of Yoga should, by means of close investigation and great deliberation, avoid these ten obstacles. 

56. With the mind firmly fixed on the Truth, the practice of Pranayama should be performed daily. Then the mind takes its repose in the Sushumna. The Prana therefore never moves. 

57. When the impurities of the mind are thus removed and Prana is absorbed in the Sushumna, one becomes a true Yogin. 

58. When the accumulated impurity, clogging the Sushumna Nadi, is completely removed and the passage of vital air through the Sushumna is effected by performing Kevala Kumbhaka, the Yogin forcibly causes the Apana with the downward course to rise upwards by the contraction of the anus (Mula Bandha). 

59. Thus raised up, the Apana mixes with Agni. Then they go up quickly to the seat of Prana. Then, Prana and Apana uniting with one another, go to Kundalini which is coiled up and asleep. 

60. Heated by Agni and stirred up by Vayu, Kundalini stretches its body in the interior of the mouth of the Sushumna. 

The Kundalini Reaches The Sahasrara By Piercing Through The Three Knots 
61. The Kundalini pierces through the Brahmagranthi formed of Rajas. It flashes at once like lightning at the mouth of Sushumna. 

62. Then Kundalini goes up at once through Vishnugranthi to the heart. Then it goes up through the Rudragranthi and above it to the middle of the eyebrows. 

63. Having pierced this place, the Kundalini goes up to the Mandala (sphere) of the moon. It dries up the moisture produced by the moon in the Anahata Chakra which has sixteen petals. 

64. Through the speed of Prana, when the blood is agitated, it becomes bile from its contact with the sun. Then it goes to the sphere of the moon. Here it becomes of the nature of pure phlegm. 

65. When it flows there, how does the blood which is very cold become hot? 

66. Since at the same time the intense white form of moon is rapidly heated. The agitated Kundalini moves upwards and the shower of nectar flows more copiously. 

67. As a result of swallowing this, the Chitta of the Yogin is kept away from all sensual pleasures. The Yogin is exclusively absorbed in the Atma partaking of the sacrificial offering called nectar. He takes his stand in his own Self. 

68. He enjoys this highest state. He becomes devoted to the Atman and attains peace. 

The Dissolution Of Prana And Others 
69. The Kundalini then goes to the seat of the Sahasrara. It gives up the eight forms of the Prakriti: earth, water, fire, air, ether, mind, intellect and egoism. 

70. After clasping the eye, the mind, the Prana and the others in her embrace, the Kundalini goes to Siva and clasping Siva as well, dissolves herself in the Sahasrara. 

71. Thus Rajas-Sukla or the seminal fluid which rises up, goes to Siva along with Marut or the Vayu. Prana and Apana which are always produced become equal. 

72. Prana flows in all things, big and small, describable or indescribable, as fire in gold. The breath also dissolves itself. 

73. Born together of the same quality, the Prana and the Apana also dissolve themselves in the presence of Siva in the Sahasrara. Having reached an equipoised condition, they no longer go up or down. 

74. Then the Yogi thrives with the Prana spread outward in the form of attenuated elements or in the mere remembrance of it, the mind having been reduced to the form of faint impressions and the speech having remained only in the form of recollection. 

75. All the vital airs then spread themselves outright in his body even as gold in a crucible placed on fire. 

Experiencing Everything As Consciousness During Samadhi 
76. The body of the Yogi attains very subtle state of the pure Brahman. By causing the body made of the elements to be absorbed in a subtle state in the form of the Paramatman or the supreme Deity, the body of the Yogi gives up its impure corporal state. 

77. That alone is the Truth underlying all things, which is released from the state of non-sentience and is devoid of impurities. 

78. That alone which is of the nature of the Absolute Consciousness, which is of the character of the attribute “I” of all beings, the Brahman, the subtlest form of That alone is the Truth underlying all things. 

79. The release from the notion that the Brahman is qualified, the delusion about the existence or non-existence of anything apart from the Brahman (which should be annihilated) and experience such as these that remain, there the Yogi should know as the Brahman. Simultaneously with the drawing of such knowledge of the form of the Atman, the liberation is attained by him. 

80. When such is not the case, only all kinds of absurd and impossible notions arise. The rope-serpent and such other absurd notions, brought about by delusion take their rise. Absurd notions like the notion which men and women have, of silver, in the shell of the pearl-oyster, arise. 

81. The Yogi should realise the oneness of the Visvatman and others up to the Turiya. He should realise the oneness of the microcosm with the Virat Atman and others, upto the Turiya, of the macrocosm, also of the Linga with the Sutratman, of the Self with the unmanifested state, of the Atman manifested in one’s Self with the Atman of Consciousness. 

The Samadhi Yoga 
82. The Kundalini Sakti is like a thread in the Lotus. It is resplendent. It is biting with its mouth, the upper end of its body, at the root of the Lotus, the Mulakanda or the Muladhara. 

83. It is in contact with the hole of Brahmanadi of Sushumna, taking hold of its tail with its mouth. 

84. Seated in Padmasana, if a person who has accustomed himself to the contraction of his anus (Mula Bandha), makes the Vayu go upwards with the mind intent on Kumbhaka, the Agni comes to the Svadhishthana flaming, owing to the blowing of Vayu. 

85. From the blowing of Vayu and Agni, Kundalini pierces open the Brahmagranthi. It then pierces open the Vishnugranthi. 

86. Then the Kundalini pierces the Rudragranthi. After that, it pierces all the six lotuses or the plexus. Then the Kundalini Sakti is happy with Siva in Sahasradala Kamala, the thousand-petalled lotus. This should be known as the highest Avastha or the state. This alone is the giver of final beatitude. Thus ends the first chapter. 

The Khechari Vidya 
1. Now, then, a description of the science called Khechari. 

2. He who has duly mastered this science, is freed from old age and death, in this world. 

3. Knowing this science, O Sage, one who is subject to the pains of death, disease and old age, should make his mind firm and practise Khechari. 

4. He who has gained a knowledge of the Khechari from books, from the exposition of the meaning of the same, and who has by recourse to its practice, gained a mastery of this science, becomes the destroyer of old age, death and disease, in this world. 

5. Such a master, one should approach for shelter. From all points of view, one should look upon him as his Guru. 

6. The science of Khechari is not easily accessible. Its practice is not easily attainable. Its practice and Melana are not accomplished simultaneously. Literally, Melana is joining. 

7. The key to this science of Khechari is kept a profound secret. The secret is revealed by adepts only at initiation. 

8. They do not get Melana, who are bent only upon practice. O Brahman, only some get the practice after several births. But, even after hundred births, Melana is not obtained. 

9. As a result of having undergone the practice for several births, some Yogis get the Melana in some future birth. 

10. The Yogi attains the Siddhi mentioned in several books, when he gets this Melana from the mouth of the Guru. 

11. The state of Siva freed from all rebirth, is achieved when the practitioner gets this Melana from the grasp of the significance presented in the books. 

12. This science is, therefore, very difficult to master. Until he gets this science, the ascetic should wander over earth. 

13. The ascetic has physical powers or Siddhis in his hand, the moment he obtains this science. 

14. One should therefore regard as Achyuta or Vishnu, any person who imparts this Melana. He too should be regarded as Achyuta, who gives this science. He who teaches the practice, should be regarded as Siva. 

15. You have got the science from me. You should not reveal it to others. One who knows this science, should practise it with all his efforts. Except to those who deserve it, he should give it to none. 

16. One who is able to teach the Divine Yoga, is the Guru. To the place where he lives, one should go. Then, learn from him the science of Khechari. 

17. Taught well by him, one should at first practise it carefully. A person will then attain the Siddhi of Khechari, by means of this science. 

18. One becomes the Lord of Khecharas or the Devas, by joining with Khechari Shakti (viz., Kundalini Shakti) by means of this science of Khechari. He lives amongst them, always. 

The Khechari Mantra 
19. Khechari contains the Bija or the seed-letter. Khechari Bija is spoken of as Agni encircled with water. It is the abode of the Devas or the Khecharas. The mastery of the Siddhi is obtained by this Yoga. 

20. The ninth letter or Bija of Somamsa or the Moon face, should be pronounced in the reverse order. Then consider it as the Supreme and its beginning as fifth. This is said to be Kuta (horns) of the several Bhinnas (or parts) of the moon. 

21. Through the initiation of a Guru, this which tends to the accomplishment of all Yogas, should be learnt. 

22. One who recites this twelve times everyday will not get even in sleep that Maya or illusion which is born in his body and is the source of all vicious deeds. 

23. To the one who recites this five lakhs of times with very great care, the science of Khechari will reveal itself. For him, all obstacles vanish. The Devas are pleased. Without doubt, the destruction of the greyness of hair and wrinkles, Valipalita, will take place. 

24. One who has acquired the great science, should practise it constantly. Otherwise, he will not get any Siddhi in the path of Khechari. 

25. If in this practice, one does not get this nectar-like science, he should get it in the beginning of Melana and recite it always. Otherwise, one who is without it never gets Siddhi. 

26. No sooner one gets this science, than one should practise it. It is then that one will soon get the Siddhi. 

27. The seven syllables HRIM, BHAM, SAM, PAM, PHAM, SAM and KSHAM constitute the Khechari Mantra. 

The Cutting Of Frenum Lingui 
28. A knower of the Atman, having drawn out the tongue from the root of the palate, should in accordance with the advice of his Guru, clear the impurities of the tongue for seven days. 

29. He should take a sharp, oiled and cleansed knife which resembles the leaf of the plant Snuhi, the milk-hedge plant, and should cut for the space of a hair, the frenum lingui. He should powder Saindhava or the rock-salt and Pathya or the sea-salt and apply it to that place. 

30. On the seventh day, he should again cut for the space of a hair. Thus, with great care, he should continue it always, for the span of six months. 

31. The root of the tongue, fixed with veins, ceases to be in six months. Then the Yogi who knows timely action should encircle with cloth the tip of the tongue, the abode of Vag-Ishvari or the deity presiding over speech, and should draw it up. 

The Tongue Reaches The Brahmarandhra 
32. O Sage, again by daily drawing it up for six months, it comes as far as the middle of the eyebrows and obliquely up to the opening of the ears. By gradual practice, it goes up to the root of the chin. 

33. Then, with ease it goes up to the end of the hair (of the head) in three years. It goes up obliquely to Sakha (some part below the skull) and downwards to the well of the throat. 

34. It occupies Brahmarandhra, in another three years. Without doubt, it stops there. Crosswise it goes up to the top of the head and downwards to the well of the throat. Gradually it opens the great adamantine door in the head. 

35. One should perform the six Angas or parts of the Khechari Bija Mantra by pronouncing it in six different intonations. In order to attain all the Siddhis, one should do this. 

36. Karanyasa or the motions of the fingers and hands in the pronunciation of the Mantras, should be done gradually. Karanyasa should never be done all at a time, because the body of one who does it all at once will soon decay. O best of the Sages, little by little it should be practised. 

37. One should, when the tongue goes to the Brahmarandhra through the outer path, place the tongue after moving the bolt of Brahma. The bolt of Brahma cannot be mastered by the Devas. 

38. On doing this with the point of the finger for three years, the Yogi should make the tongue enter within. It enters the Brahmadvara or hole. On entering the Brahmadvara, one should practise well Mathana or churning. 

39. Even without Mathana, some wise Yogis attain Siddhi. He also accomplishes it without Mathana, who is versed in Khechari Mantra. One reaps the fruit soon by doing Japa and Mathana. 

40. The Yogi should restrain his breath in his heart, by connecting a wire made of gold, silver or iron with the nostrils by means of a thread soaked in milk. Sitting in a convenient posture, with his eyes concentrated between his eyebrows, he should perform Mathana slowly. 

41. The State of Mathana becomes natural like sleep in children, within six months. It is not advisable to do Mathana always. It should be done once only in every month. 

The Urdhvakundalini Yoga 
42. A Yogi should not revolve his tongue in the path. Twelve years of this practice, will surely give the Siddhi to the Yogi. Then the Yogi perceives the entire universe in his body as not being different from the Atman. 

43. O Chief of Kings, this path of the Urdhva Kundalini or the higher Kundalini, conquers the macrocosm. Here ends the second chapter. 

Melana Mantra 
1. Melanamantra:—Hrim, Bham, Sam, Sham, Pham, Sam and Ksham. 

2. The Lotus-born Brahma said: Among new moon, the first day of the lunar fortnight and full moon, O Shankara, which is spoken of as the Mantra’s sign? In the first day of lunar fortnight and during new moon and full moon days, it should be made firm. There is no other way or time. 

Sense-Objects, Manas And Bandhana 
3. Through passion, a person longs for an object. He is infatuated with passion for objects. These two one should leave. The Niranjana or the Stainless should be sought after. All that one thinks is favourable to oneself should be abandoned. 

4. The Yogin should keep the Manas in the midst of Shakti, and the Shakti in the midst of Manas. He should look into Manas by means of Manas. It is then that he leaves even the highest stage. 

5. Manas alone is the Bindu. It is the cause of creation and preservation. 

6. Like curd from milk, it is only through Manas that Bindu is produced. The organ of Manas is not that which is situated in the middle of Bandhana. Bandhana is there where Shakti is between the Sun and the Moon. 

The Entry Into The Sukha-Mandala 
7. The Yogi should stand in the seat of Bindu and close the nostrils, having known Sushumna and its Bheda or piercing and making the Vayu go in the middle. 

8. After knowing Vayu, the above-mentioned Bindu and the Sattva-Prakriti as well as the six Chakras, one should enter the sphere of happiness, Sahasrara or the Sukha-Mandala. 

The Six Chakras 
9. There are six chakras. Muladhara is in the anus. Svadhishthana is near the genital organ. Manipuraka is in the navel. Anahata is in the heart. 

10. The Vishuddhi Chakra is at the root of the neck. The sixth Chakra, the Ajna is in the head (between the two eyebrows). 

11. After gaining a knowledge of these six Mandalas or spheres, one should enter the Sukhamandala, drawing up the Vayu and sending it upwards. 

12. He becomes one with Brahmanda, the macrocosm, who practises thus the control of Vayu. Vayu, Bindu, Chitta, and Chakra should be mastered by him. 

Abhyasa And Brahma Jnana 
13. Through Samadhi alone, the Yogis attain the nectar of equality. 

14. Without the practice of Yoga, the lamp of wisdom does not arise, even as the fire latent in the sacrificial wood does not appear without churning. 

15. The fire in a vessel does not shed light outside. But, when the vessel is broken, its light appears without. 

16. One’s body is called the vessel. The seat of “That” is the light or the fire within. When, through the words of a Guru, the body is broken, the light of Brahmajnana becomes resplendent. 

17. One crosses the subtle body and the ocean of Samsara, with the Guru as the helmsman, and through the affinities of Abhyasa. 

The Four Kinds Of Vak 
18. Sprouting in Para, Vak (power of speech) gives forth two leaves in Pasyanti, buds forth in Madhyama and blossoms in Vaikhari—that Vak, earlier described, reaches the stage of the absorption of sound, reversing the above order, viz., beginning with Vaikhari, etc. 

19. Para, Pasyanti, Madhyama and Vaikhari, are the four kinds of Vak. Para is the highest of sounds. Vaikhari is the lowest of sounds. 

20. Vak begins from the highest of sounds to the lowest, in evolution. 

21. In involution it takes a reverse order in order to merge in Para or the highest subtle sound. 

22. Anyone who thinks that the One who is the great Lord of that Vak, the undifferentiated, the Illuminator of that Vak is the Self—such a person who thinks over thus, is never effected by words, high or low, good or bad. 

The Absorption In Paramatman 
23. Through the absorption of their respective Upadhis or vehicles all these in turn are absorbed in the Pratyagatma—the three aspects of consciousness, Visva, Taijasa, and Prajna in man, the three, Virat, Hiranyagarbha, and Ishvara in the universe, the egg of the universe, the egg of man and the seven worlds. 

24. Heated by the fire of Jnana, the egg is absorbed with its Karana or cause, into Paramatman or the universal Self. It becomes one with Parabrahman. 

25. It is then neither steadiness nor depth, neither light nor darkness, neither describable nor distinguishable. That alone remains which is the Be-ness or the Sat. 

The Essential Nature Of Man 
26. Like a light in a vessel, the Atman is within the body—thus one should think. 

27. Atman is of the dimensions of a thumb. It is a light without smoke. It is without form. It is shining within the body. It is undifferentiable and immortal. 

28. The first three aspects of consciousness refer to the gross, subtle and Karana bodies of man. The second three aspects of consciousness refer to the three bodies of the universe. 

29. In his